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The Acheron Oracle of the Dead in the Ioannina Archaeological Museum

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The Acheron Oracle of the Dead in the Ioannina Archaeological Museum E. Kotjabopoulou Challenging myths in the museum 1 CHALLENGING MYTHS IN THE MUSEUM THE ACHERON ORACLE OF THE DEAD IN THE IOANNINA ARCHAEOLOGICAL MUSEUM / ΑΜΦΙΣΒΗΤΩΝΤΑΣ ΜΥΘΟΥΣ ΣΤΟ ΜΟΥΣΕΙΟ ΤΟ «ΝΕΚΡΟΜΑΝΤΕΙΟ» ΤΟΥ ΑΧΕΡΟΝΤΑ ΣΤΟ ΑΡΧΑΙΟΛΟΓΙΚΟ ΜΟΥΣΕΙΟ ΙΩΑΝΝΙΝΩΝ Eleni Kotjabopoulou / Ελένη Κοτζαμποπούλου* _________________________________________________________ ΠΕΡΙΛΗΨΗ Στο άρθρο αυτό παρουσιάζεται και συζητείται η περίπτωση εφαρμογής, στην τελευταία μόνιμη έκθεση του Αρχαιολογικού Μουσείου Ιωαννίνων (2008), ενός ανατρεπτικού μουσειολογικού μηνύματος για το πολύ γνωστό εύρημα από τη Θεσπρωτία, του λεγόμενου «Νεκρομαντείου» στον Αχέροντα. Το παράδειγμα αυτό συνιστά μέρος της ευρύτερης ιδεολογικής, επιστημολογικής και μουσειογραφικής προσέγγισης, που το ριζικά ανανεωμένο εκθεσιακό πρόγραμμα ακολούθησε στο μητροπολιτικό μουσείο της Ηπείρου. Στον πυρήνα του βρίσκεται η έμπρακτη αμφισβήτηση πλήθους αγκυλώσεων και παραμορφώσεων σχετικά με την ερμηνεία και τις χρήσεις του παρελθόντος. Στο *Eleni Kotjabopoulou (MPhil, PhD - University of Cambridge) is archaeologist at the Ephorate of Antiquities of Ioannina, Greece. [email protected] Museumedu 6 / Autumn 2018, pp. 23-80. Copyright © 2018 by Museum Education and Research Laboratory, University of Thessaly. All rights of reproduction in any form reserved. Museumedu 6 / Autumn 2018 23 E. Kotjabopoulou Challenging myths in the museum επίκεντρο της μουσειακής περιοχής για το «Nεκρομαντείο» τίθεται η ανάλυση της διασύνδεσης της αρχικής ταύτισης (τέλος δεκαετίας 1950) του ελληνιστικού οικοδομήματος στη θέση Μεσοπόταμος (σε συνδυασμό με το φυσικό περιβάλλον της περιοχής) ως «Nεκρομαντείου» με την ανάγκη οικοδόμησης τότε ενός τοπικού αφηγήματος, το οποίο αναπαρήγαγε και συντονίστηκε με το κεντρικό εθνικό ιδεολόγημα της ελληνικότητας. Ιδιαίτερα συζητείται η συνεχιζόμενη ακόμη και σήμερα διστακτικότητα, τόσο από τη μεριά της ελληνικής αρχαιολογικής κοινότητας όσο και από το ευρύτερο κοινωνικό σύνολο, απέναντι στη νεότερη ερμηνεία για το εύρημα (δεκαετία 1980), σύμφωνα με την οποία αποτελεί δείγμα οχυρωμένης αγροικίας. Στο άρθρο παρουσιάζονται τα διλήμματα, οι επιλογές και ο τρόπος με τον οποίο η νέα έκθεση διαχειρίστηκε τελικά, ακολουθώντας συγκεκριμένες επιλογές, έναν εθνικό μύθο βαθιά ριζωμένο στο κοινωνικό φαντασιακό. Απώτερος σκοπός είναι να καταδειχθεί η αναγκαιότητα το αρχαιολογικό μουσείο να αναλάβει ενεργό ρόλο στον αναπροσδιορισμό της σχέσης ανάμεσα στο παρόν με το παρελθόν. Η Ελένη Κοτζαμποπούλου είναι αρχαιολόγος στην Εφορεία Αρχαιοτήτων Ιωαννίνων και κατέχει Master of Philosophy και PhD από το Πανεπιστήμιο Cambridge του Ηνωμένου Βασιλείου. [email protected] ABSTRACT This article presents and discusses a recently implemented reformative museological message about the widely known find of the so-called “Nekromanteion” at Acheron (Thesprotia), in the new exhibition (2008) of the Ioannina Archaeological Museum. This example makes part of the wider ideological, epistemological, museological and museographic approach adopted in the exhibition programme at the metropolitan museum of Epirus; this approach has challenged a number of long standing anomalies about the interpretation and various use(s) of the past. The focus of the analysis is on demonstrating the interconnectedness between the initial interpretation (in the late 1950s) of the Mesopotamos Hellenistic site, its contents and surrounding landscape, as the mythical Homeric oracle of the dead, and the then need of creating a local narrative in tune with the mainstream national ideology of Hellenism. Particular attention is given to the continuing reluctance by the Greek archaeological community and by the local society towards the re-interpretation (in the early 1980s) of the find as a fortified farmstead. Emphasis is placed on the challenges, choices and way the museum has opted to deal with this thorny and deeply embedded national myth. The scope of this endeavour is to show the need for the archaeological museum to engage in a more active role in the re-orientation of how the present relates to the past. Museumedu 6 / Autumn 2018 24 E. Kotjabopoulou Challenging myths in the museum Introduction For some time now, it has been demonstrated that the articulation and, in some cases, the invention of a deep past that is uninterrupted, homogeneous and unspoiled by whatever “external” influences has served as the existential and ideological prerequisite of any modern nation-state; the polity model of European inception that was put into motion and has spread globally since the early nineteenth century (e.g., Hobsbawm & Ranger 1983; Trigger 1984; Gellner 1987; Arnold 1990; Gathercole & Lowenthal 1990). Abridging the past with the present is evidently a context specific process related to various historical circumstances and contingencies, as well as to multifaceted agendas and challenges. In the construction of national culture narratives, Konstantinos Tsoukalas (1999: 234-246) has stressed the constitutive role ascribed to and played by two sets of variables: on the one hand, the array of various tangible manifestations or performances —for example, symbols, objects, monuments and rituals— and, on the other, the extension of national narrative values to include the natural environment and the landscape. From a historic perspective, the above inseparable pair was no doubt integral to the formulation of modern Hellenism, initially a European vision created to suit its own collective identity and subsequently projected onto the first nation-state experiment at the southern tip of the Balkan Peninsula (see e.g., Shanks 1996; Athanassopoulou 2002; Mazower 2008). The whole process, not devoid of re-shaping and adjustments, for example, the late inclusion of medieval heritage in the national narrative under the ad hoc invented rubric of Byzantium, or some variation or frustration in terms of vantage point on the part of the modern Greeks themselves, has been a long one and is continuously (re)worked (e.g., Hamilakis & Yalouri 1996; Voutsaki 2003; Hamilakis 2007; Plantzos 2008; Tziovas 2008; Gazi 2011). The weaving of the national symbolic capital began well before 1830, the year a small Modern Greece was proclaimed independent. Decisive was the romantic spirit of European travellers and intellectuals who rediscovered and revived ancient Hellas on the ground, while they appropriated it in their motherlands’ museum galleries by depositing material memoranda, often ravaged and violently extracted from the monuments they belonged to in the first place. More specifically, the primary ingredients of the Greek national identity building project, that is, the ancient ruins and the rural landscape, along with language, by being documented in ancient written sources (textual and epigraphic) were indisputable in terms of their considerable age and authenticity. In other words, the material remains of antiquity, notably the ‘white’ but once polychrome marbles of architecture and sculpture, especially of the Classical period, and their picturesque surroundings provided an ideal and rich universe of a ‘unique’, ‘pure’ and ‘sanctified’ past. Hence, the protection, excavation and restoration of monuments were from very early on entrusted exclusively to the state. Prominent in the toolkit of the ethnocentric Museumedu 6 / Autumn 2018 25 E. Kotjabopoulou Challenging myths in the museum national historiography were the “treasure-house” state-owned archaeological museums established progressively across the country (see Gazi 1994; Gazi 2011). Regional or site-specific archaeological museums have piously reproduced the master national ideal. This museum image, entwined with the history of archaeological thought and practice (e.g., Kotsakis 1991; Morris 1994), proved very resistant over time. Up until the mid-1990s, ‘high’ art relics (e.g., pots, funerary stelae, metal weapons, religious offerings, items of personal gear and prestige) were taxonomically displayed as self-evident ‘eternal’ aesthetic values to meet the ruminating neo-classical tastes and needs of educated local and foreign elites. Undeniably and owing to the opportunities provided by the European Union’s (EU) Community Support Frameworks, the icon of many archaeological museums and their “permanent” exhibitions has been recently ameliorated and upgraded (see Mouliou 2008; Gazi 2011). For instance, the majority is now equipped with technologically modern display cases that comply to advanced conservation specifications and with various means of detailed explanatory information, textual and visual, including digital devices. As a rule, museums have made the effort not to overcrowd the displays with artifacts. They have also adopted the thematic alongside the chronological unfolding in their narratives. Notable is the care devoted in some instances, for example, as regards the prehistoric record, of focusing on the biography of artifacts. Effectively, the manner of exhibiting remains largely descriptive and immersed in a latent empiricist and loosely understood positivist approach. Artifacts, conceived as passive reflections of ideas and social structures, still constitute the backbone of displaying genres. To put it in a nutshell, the great majority of renovated and newly built archaeological museums now look modern and, from this point of view, have certainly become more appealing to the public. However, as Mouliou (2008: 100) has remarked, “Less daring or diverse have been the changes at a conceptual and interpretative level.” As has been persuasively argued, the reluctance to launch
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